四明尊者教行錄 3.157

3.157

答：十法界六穢四淨，台宗既云性具即是性惡法門，安得不清淨乎？明此應具二義：一約情智說、二約迷悟分。情智者，如云以情分別諸法皆邪，離情分別諸法皆正。今之圓人應用佛眼種智了達一念染情，體具十界互融自在，則一切諸法悉皆清淨。荊溪所謂故知剎那染體悉淨者是也。二約迷悟分者，當知迷則十界淨穢俱染，悟則十界淨穢俱淨。台宗所明十界性惡法門悉皆清淨，正約悟解邊說也。故荊溪曰：三千在理同名無明，豈非迷故三千俱迷也。三千無改無明即明，豈非悟故三千俱悟乎。然此二義猶是對修門說，若直約平等法界而言之，則非修非性、非迷非悟、非淨非穢，一切眾生不勞造作，本性靈明，具足十界，不受諸垢。故經曰：五道清淨不受色，有學此者成大道。豈非一切眾生法界本淨乎？

Answer: Among the ten Dharma realms, six are defiled and four are pure. Since the Tiantai school says that inherent possession is the Dharma door of inherent evil, how could it not be pure? Clarifying this should include two meanings: first, speaking in terms of emotion versus wisdom; second, distinguishing in terms of delusion versus awakening. Regarding emotion versus wisdom: as it is said, when distinguishing with emotion, all dharmas are deviant; when detached from emotional discrimination, all dharmas are correct. Now, the practitioner of the perfect [teaching] should use the Buddha-eye and omniscience to realize that in a single moment of defiled emotional thought, its substance inherently possesses the ten realms mutually interfused and unobstructed; then all dharmas are entirely pure. This is what Jingxi meant by: 'Therefore know that the substance of a momentary defilement is entirely pure.' Second, distinguishing in terms of delusion versus awakening: one should know that in delusion, both the purity and defilement of the ten realms are defiled; in awakening, both the purity and defilement of the ten realms are pure. That the Dharma door of the inherent evil of the ten realms clarified by the Tiantai school is entirely pure is spoken precisely from the side of awakened understanding. Hence Jingxi said: 'The three thousand [realms] within principle are collectively named ignorance.' Is this not because when deluded, all three thousand are deluded? 'The three thousand [realms] do not change; ignorance is itself brightness.' Is this not because when awakened, all three thousand are awakened? However, these two meanings are still spoken in contrast to the gate of cultivation. If spoken directly in terms of the equal Dharmadhātu, it is neither cultivation nor nature, neither delusion nor awakening, neither pure nor defiled; all sentient beings do not need to labor in contrivance: their original nature is spiritually luminous, fully possessing the ten realms and not receiving any defilements. Hence the sūtra states: 'The five destinies are pure and do not receive form; those who study this accomplish the great path.' Is not the Dharmadhātu of all sentient beings originally pure?